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Seville Allen
Reflecting on Fear of Blindness
by Seville Allen
From the Editor: Seville Allen is First Vice President of the National Federation of the Blind of Virginia. She is also a member of the governing body of St. George's Episcopal Church in Arlington. Like other blind people she works constantly to teach those around her that she is not so different from them. Sometimes the job seems too big, too demanding. Then something encouraging happens, and suddenly there is reason to continue the effort. The following story first appeared in the Spring, 1997, edition of the NFB Vigilant, a publication of the NFB of Virginia. Here it is:
It was almost noon on Saturday at the vestry retreat. The morning meeting was breaking up, and we were about to move down the hill for lunch. My usual anxiety began to rise as I contemplated yet another social situation in which I find myself feeling isolated and awkward as people divide into dyads and small knots, often moving away from me as I approach to join them. As I put my slate and stylus into my purse and closed my notebook, one of my fellow vestry members came and said, "Seville, I want to go to lunch with you because I need to talk to you."
Pleasantly surprised, I answered, "Certainly." What followed was one of the most honest and positive experiences I have ever had in dealing with blindness. The young man who asked me to go to lunch with him had just joined the vestry. I knew him by name and reputation as an excellent youth leader, but we had not spoken before.
As we left the building to walk down the hill to the cafeteria, I explained that I could take his arm as we talked or walk beside him. He offered his arm, I took it, and we started down the hill as the snow fell on our heads. We had only walked a few steps when the young man announced that he wanted to talk to me because he was afraid of me as a blind person. "Seeing you frightens me because I would be helpless if I couldn't see." I was shocked at his honesty, paused for a few seconds to gather my thoughts, and then answered that I was not surprised to learn how he felt, but surprised that he was so up front and honest about it.
As we continued our walk to the retreat center cafeteria, we discussed his fear and the realities of not seeing. When I explained to him that, most important, blindness has nothing to do with darkness--the thing he feared the most--he began to relax. I explained that blindness means the lack of eyesight, nothing more, nothing less, and that darkness must be seen to be experienced. I also told him that, if he were to lose his vision, he would be frightened, depressed, and probably angry. I assured him that would be a very normal reaction. I explained that he would need time to learn how to function as a blind person and that this learning would take several months in a good rehabilitation center. Using our Federation philosophy, I explained that we have come to understand blindness as a characteristic which is often inconvenient but not a tragedy.
By the time we reached the cafeteria, we had moved on to other subjects, such as the lunch menu, and I explained how he and I would navigate the food line, carry our trays, and reach the table to join our colleagues.
I share this delightful experience because I hope it may provide you, as it did me, a reminder that, as we are changing what it means to be blind, the change takes place slowly and will be accomplished through incidents such as this one.
Unfortunately, my conversation with our new young vestry member was an exception to our usual fatiguing treatment as helpless children, unaware of where we are or what we are doing, and from the social isolation caused by neighbors and colleagues who avoid us because they are afraid to talk to a blind person. This positive, honest interaction certainly has renewed my desire to continue the much-needed education that we must effect as we journey on our road to full equality.


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December 14, MODERN SALON and First Chair were given the tremendous honor to again be a part of the Matrix judging panel that picked 2013's Spread the Love winners. This being our third year on the judging panel, we thought it may be easier for us to pick the final six out of the 20 finalists, but we were wrong. This year was HARD. We spent hours deliberating--because, in the end, only six could be chosen.
Contestants had to launch a blog and gain followers, upload YouTube videos to introduce themselves and answer questions, and get recommendation letters. Then, they had to submit essays about themselves and their path to beauty, and create a top 50 Wish List. Matrix whittled down hundreds and hundreds of entries down to 20 finalists, who were then flown to New York City to meet last year's STL group, and for an American Idol-style live audition in front of the panel of judges. And, this year was different as technical skills were taken into consideration as well--the finalists were observed learning from the Matrix Artistic Directors and working on mannequins. After a very exciting/emotional/extremely challenging day of interviewing the 20 finalists, judges finally came to terms!
We are so excited for you to meet the members of 2012 Spread the Love!
These six recent beauty school graduates will share their journey of a lifetime as they travel state to state, salon to salon and event to event, exploring the country, connecting with stylists and learning the ins and outs of the professional beauty industry. Each week, the three teams of two will visit and work with different salons in different cities, attending beauty shows and taking in everything that makes the hairdressing industry incredible. They'll learn new technical skills, salon business practices, and all the special ways salons touch their communities. … all in exchange for blogging and documenting their experience on mymatrixfamily.com.
Jackie Hovorka, from Sioux Falls, South Dakota, and a recent graduate of Black Hills Beauty College, says she lives for hair--"I've never had a hunger, passion or drive for anything the way I do for hair." Her purple hair, passion for the industry and bubbly attitude won a place in our hearts. "I'm in shock, I can't believe I'm here--but I'm SO glad I am!"
Mario J. Smith, a graduate of Long's School of Cosmetology in Terra Haute, Indiana, has always loved doing hair and loves to braid but, as he says, he would love to learn more. "I'm a hard worker, full of ambition and perseverance," he says. "Words can't express how excited I am to win. I almost passed out in my chair! But, I'm glad I didn't because no one would be able to pick me up!" [Smith is nearly 7-feet tall!]
Erwin Sapao, a graduate of Penrose Academy in Scottsdale, Arizona, wants to inspire other to trust in their abilities and capabilities. "I am focused, determined, driven and fun to be around," he says. And with a personal recommendation letter from Spread the Love 2012 member Todd Kane, we know Sapao will be a great addition to the team.
Carley Throgmorton from Taylor Andrews Academy in West Jordan, Utah, says, "Cosmetology has given me so much of who I am. I've spent my whole life looking for a way to express myself and the hair industry has given that to me." With a love of glitter and sequins and a personality so bubbly and bright, we can't wait to see what she contributes to the team!
Patrick Heid from Spring Hill, Florida, has been doing hair since he was 14 and is a very proud hairdresser. "I had the honor of meeting the 2012 Spread the Love team, and also learning from Patrick McIvor--who inspired me to share my passion with the world," he says. Heid is also a talented guitarist and he's even a trained fire dancer!
Jessica Bosworth, a graduate of Chattahoochee Technical School in Marieta, Georgia, was so excited when she found out she won. She has a love for this industry that she wants to share with future cosmetology graduates and this program is an excellent platform for her to do so.
For reprint and licensing requests for this article, Click here.

subset: commoncrawl


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Nanaimo RCMP and the Police Dog Services unit are searching for man who allegedly robbed a bank in the city's north end.
According to the Nanaimo RCMP, a man walked into the Scotiabank branch located at 6750 North Island Highway, near Costco, at approximately 3:30 p.m. on Wednesday, Nov. 29 and produced a note demanding cash. No weapon was seen during the incident.
An disclosed amount of cash was turned over to the man, who then left the bank, walked through the parking lot and hasn't been seen since. RCMP officers along with are searching for a suspect described as 5-foot-8, Caucasian with a darker skin tone. He's believed to be between the ages of 20-25 and was last seen wearing dark sunglasses, a grey tuque and a black hoodie with 'Carhartt' written on the left sleeve.
Nanaimo RCMP Const. Gary O'Brien said police believe the suspect is the same one who was alleged to have attempted to rob a north-end Tim Hortons drive-thru, located at 6892 North Island Highway, in the early-morning hours Wednesday.
"We're looking at that," he said. "We believe it to be the same person. He's wearing the same clothes."
O'Brien said although no weapon was seen in the Scotiabank incident, it can still be considered an armed robbery.
"He went in and demanded cash and the clerks would obviously think it is a robbery. It's not a theft," he said.
Anyone with information about the identity of this person should call the Nanaimo RCMP at 250-754-2345. To remain anonymous contact Crime Stoppers at www.nanaimocrimestoppers.com, text 274637, keyword Nanaimo or call 1-800-222-8477.
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- Home
- Government
- Departments
- Public Works
- Solid Waste
- Organic Waste
- Composting
- Backyard Composting
Backyard Composting
Backyard composting is a great way to manage organic waste at home. You can build your own backyard compost bin or purchase one. The Town of Carrboro sells Earth Machine's backyard compost bins to residents for $45 and kitchen pails for $5. Compost Bin/Kitchen Pail Order Form.
Backyard composting requires four basic ingredients:
- Greens (Nitrogen) - Vegetable scraps, fruit scraps, and grass clippings.
- Browns (Carbon) - Dry leaves, twigs, or sawdust.
- Water
- Oxygen
Five Simple Steps to Start Backyard Composting
- Pick a Location - Place compost bin/pile in a convenient, partially sunny location with good drainage. You also want to place your bin on bare soil so bacteria and worms have direct access to your compostable materials.
- Build or Purchase a Compost Bin - Compost bins can be purchased or built using wire, wood, wood pallets, or concrete blocks.
- Start your Compost - Start compost with a layer of coarse materials such as corn stalks to build air passages. Add alternating layers of "brown" and "green" materials and mix them together (See "What to Compost"). The ideal ratio (Compost Recipe) for "brown" to "green" materials in a backyard bin is generally considered to be:
3 parts brown to 1 part green
6 inches browns to 2 inches of greens
Disproportionate amounts of "green" can lead to strong odors, and too much "brown" will dry out your pile and stop the composting process. If you don't have brown and green materials on hand at the same time, build your pile with browns, add water, and mix in the greens as they become available.
4. Water - Add water as you build your compost if the materials are dry. Compost should be damp, not wet. It should feel like a wrung-out sponge.
5. Oxygen - Mix or turn your compost. You can use a garden hoe or compost turning tool. More frequent turning will shorten the composting time.
Helpful Tips
- Keep it small. Mowing, grinding, chopping, or shedding will shorten the compost time.
- Always cover your newly added food scraps with brown materials or soil. This will help eliminate odors and control pests.
- Line the bottom of your compost bin or pile with 1/4" hardware cloth to limit access to your compost from mice or rodents.
- If your compost bin needs water, and the forecast calls for rain; remove the lid on your compost bin and let Mother Nature provide the water.
What to Compost
Greens (Nitrogen) | Browns (Carbon) |
Fruit/Vegetable Scraps | Leaves (Dried) |
Grass Clippings (Fresh) | Grass Clippings (Dried) |
Egg Shells | Pine Needles |
Coffee Grounds | Coffee Filters |
Tea Grounds & Leaves | Shredded Paper |
Manure (Not Pet Waste) | Straw/Hay/Sawdust/Corn Stalks |
Hair | Nut Shells |
Garden Waste (Fresh) | Garden Waste (Dried) |
What NOT to Compost
Meat/Bones | Bakery Products |
Cooking Oil | Dairy Products |
Diseased/Infested Plants | Pet Waste |
Treated Wood | Coated/Glossy Printed Papers |
Problem | Possible Causes | Solution |
Damp and warm only in the middle of the pile | Pile could be too small, or cold weather might have slowed composting. | If you are only composting in piles, your pile should be at least 3 feet high and 3 feet wide. Get more material and mix old ingredients into a new pile. |
Pile smells rotten and/or attracts flies | Too wet and/or non-compostables are present. | Turn, add dry-woody materials, cover pile from heavy rains and/or remove grease, etc. and turn. |
Stinks like rancid butter, vinegar or rotten eggs. | Not enough oxygen, or the pile is too wet, or compacted. Food wastes in open bin, holes larger than 1/4 inch or non-compostables present. | Mix up the pile so that it gets some aeration and can breathe. Add course dry materials like straw, hay or leaves to soak up excess moisture. If smell is too bad, add dry materials on top and wait until it dries out a bit before you mix the pile. |
Odor like ammonia | Not enough carbon | Add brown materials like leaves, straw, hay, shredded newspaper, etc. |
Pile not composting | Too dry and/or too much dry-woody material. | Moisten till slightly damp and/or turn, add fresh green materials. |
Attracts rodents, flies, or other animals. | Inappropriate materials (like meat, oil, bones), or the food-like material is too close to the surface of the pile. | Bury kitchen scraps near the center of the pile. Don't add inappropriate materials to compost. Switch to a rodent-proof closed bin. |
Fire ant problems | Pile could be too dry, not hot enough, or has kitchen scraps too close to the surface. | Make sure your pile has a good mix of materials to heat up, and keep it moist enough. |
Orange County Solid Waste Management offers two outdoor composting demonstration sites where you can learn more about outdoor composting and observe in it "in action." These sites are located at:
Chapel Hill Community Center (behind the rose garden) on South Estes Drive.
Orange County Solid Waste Management Administrative Office, 1207 Eubanks Road in Chapel Hill.
Orange County Solid Waste Management teaches public composting classes in the spring and fall. The classes teach the basics or indoor composting using worms, and outdoor composting using a variety of recipes and structures.
For more information contact Orange County Solid Waste Management.
Public Works Department
Physical Address
100 Public Works Dr.
Carrboro, NC 27510
Mailing Address
301 W. Main Street
Carrboro, NC 27510
Phone: 919-918-7425Fax: 919-968-7728


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Dr. Lance Ketchum: The Subtlety of "Good Words and Fair Speeches"
"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen" (Romans 16:17-20).
Phil Johnson |
"As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter" (Romans 8:36).
"The Hegelian Dialectic is basically a process that ultimately results in Centrism. This is accomplished by bringing together diverse positions for dialogue. The process involves bringing together a thesis (extreme right) together with an antithesis (extreme left) for discussion that moves both extremes towards the center (compromise). Two things happen to the majority of those involved in the dialogue. 1. The majority of the participants form a synthesis (a composite position) somewhere between the two extremes (this is the goal of the Hegelian Dialectic). 2. Those not accepting the synthesis become sympathetic towards the various degrees of positions of those involved in the dialogue in that tolerance becomes the banner under which the process functions. This process is repeated with each generation and the center (synthesis) constantly moves towards the extreme left (compromise, tolerance, and liberalism). No one likes to be viewed as an extremist or a radical. That is why all Christians are naturally prone towards moving towards the middle on every issue of conflict. That is the reason why the vast majority of local churches, associations of churches, and conventions/denominations have become New Evangelical and Liberal. When conflicting positions arise, we will find most people settling for one of two solutions: tolerance or compromise. Neither of these two positions is acceptable to God. Neither should they be acceptable to the person that calls himself a Biblicist. Truth is always a constant. God is immutable. All truth originates in God's immutableness. Therefore truth is immutable. Which of God's truths is inconsequential to Him? Which of God's truths does He delineate as a major truth and which is a minor truth?"
Dr. Kevin Bauder, past president of Central Baptist Theological Seminary, clearly defines "fundamental doctrines" as those "doctrines that are essential to the gospel." This statement seeks to reduce Fundamentalism to Gospel Centrism. Certainly, Fundamentalism is Gospel centered, but the fundamentals of the Bible extend into other areas of theology as well. Anything less is the abdication of theological dogmatism regarding anything other than the Gospel. In most cases, Evangelicals cannot even agree on what the Gospel is and certainly do not agree on what defines a biblical response to the Gospel.
"To be an evangelical is to be centered upon the gospel. To be a Fundamentalist is, first, to believe that fundamental doctrines are definitive for Christian fellowship, second, to refuse Christian fellowship with all who deny fundamental doctrines (e.g., doctrines that are essential to the gospel), and third, to reject the leadership of Christians who form bonds of cooperation and fellowship with those who deny essential doctrines."1New Evangelicalism essentially developed in order to build bridges between Evangelicalism and Liberalism (Theological Modernism). Gospel Centrism is a group within Fundamentalism (actually Evangelicals), trying to build bridges to the ever drifting New Evangelicals now rapidly becoming the Emergent Church. Dr. Kent Brandenburg defines the issues in this form of compromise very well in a new book he has recently edited and in which has written a number of chapters:
"Disobedience to the Biblical doctrine of separation follows the spirit of this age, which reflects post-enlightenment human reasoning. The world will get to where man is in charge of everything, but to get to that goal, there will be a series of compromises fitting to a Hegelian dialectic. Dialogue and consensus building are the means. The goal is the 'third way' that we often read about in politics today. The first and Biblical way is separation. The second and man's way is getting along. The third way is the compromise of separation in order to get along more. The result of the compromise is called progress, reaching toward the end of world peace. Churches are now caught up in this cycle. Compromise is called love, which is really sentimentality. The watering down of doctrine is labeled humility, which is really pride. Humility submits to God. Pride replaces what God said with man's ideas, elevating men. Pride is the new humility, however, in the new political and theological correctness. The new humility emphasizes nuance and repudiates dogmatism. Finally, anything anyone believes is accepted so that everyone can get along with everyone else, except God."2
"Militancy has always characterized Fundamentalism. It is not so much a matter of personality as adherence to principle. Militancy has been so fogged over by its detractors that it has become a wholly negative concept, even for many Fundamentalists. Dr. George Houghton, of Faith Baptist Theological Seminary, gave an excellent definition of militancy.
'What exactly is militancy, anyway? One dictionary says it is to be "engaged in warfare or combat . . . aggressively active (as in a cause)." It springs from one's values, is expressed as an attitude, and results in certain behavior. One's values are those things in which one strongly believes. They are what one believes to be fundamentally important and true. From this comes an attitude which is unwilling to tolerate any divergence from these fundamentally important truths and seeks to defend them. It results in behavior which speaks up when these truths are attacked or diluted and which refuses to cooperate with any activity which would minimize their importance. The term is a military one and carries the idea of defending what one believes to be true.'3
I must confess that I do not hear a clear note of militancy in the book under discussion. Forcefulness in leadership and in defending the faith is simply not there. (The concept of "Militant Meekness" or "a militancy for the meekness of Christ" [p. 140] is a little confusing in terms of historic Fundamentalist militancy.) The idea of "servant leaders" (p.40ff.), while certainly a biblical thought,4 seems expunged of all notions of aggressiveness. Some of this may be explained by the author's non-confrontational type of personality. Many of us could identify with this. But again militancy is not a matter of personality. There are many Fundamentalists who are reticent and retiring but who are militant in the fight for truth."
"I do not understand how knowledgeable men can so easily be led into the ditch of philosophical compromise. I do not understand how knowledgeable men can justify using the language of Centrism when they must know it is the language of cultural manipulation. I think they must understand their methodology and have adapted certain agreed upon talking points. If they are right (and their argument is that they are right), then everything to the right of them is wrong and everything to the left of them is wrong. Yet, they are willing to label everyone they say is to the right of them as Hyper, while labeling select individuals to the left of them as friends. Then they separate from those to the right of them (which means all those unwilling to accept their new center) and maintain fellowship with those they admittedly understand to be to the left of them. It does not seem too difficult to discern the direction in which they are moving, even though they claim they have not moved. This obviously tells us something about them. Either they never were where they once professed to be, or they have moved. Either of those two possibilities is unacceptable."5
This goes one step further when they invite these men to preach for them.In Romans 16:19, Paul commends the Roman believers for their obedience to "the faith" and then warns them in the next sentence – "For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil." The word "evil" is from the Greek word kakos (kak-os'). The context would imply the meaning to be about worthless teaching that is harmful or injurious. This context is established because the word "simple" is from the Greek word akeraios (ak-er'-ah-yos), meaning unmixed in the sense of being unmixed with false teaching. Therefore, the word "simple" here means harmless. An alternative reading of last part of Romans 16:19 might be, "I would have you wise unto that which is good, and harmless concerning harmful false doctrine." The "harmful false doctrine" refers to what Paul said earlier when he spoke of "good words and fair speeches" that are intended to "deceive the hearts of the simple."
"We must understand Paul's instruction to 'mark them' and his command to 'avoid them' as referring to anything that departs from 'the faith' he had just laid out in careful divisions and meticulous detail including the vocational election of national Israel, the details of the Abrahamic Covenant, the Mosaic Covenant, the Palestinian Covenant, the Davidic Covenant, and the place of Church Age believers in the unfolding already, not yet beginning of the New Covenant. Paul gives details of Pneumatology in Romans chapters 6 and 12 regarding the supernatural baptism with the Holy Spirit (6:1-18) and the supernatural enabling of the Holy Spirit in the lives of consecrated believers (12:1-8). Paul gives details of the Church Age priesthood of all believers in Romans chapter 11 and warns them of the consequences of unfaithfulness by disobedience to what they were saved to do - Ambassadors of Reconciliation.
Those to be marked and avoided are those involved in these two corrupt outcomes. The words 'the doctrine' are synonymous with the words 'the faith' used elsewhere in Paul's epistles. In fact Paul uses the phrase 'the faith' to refer to the complete inscripturalized doctrines of the Word of God over and over again in his epistles. I believe Paul uses the phrase 'the faith' on 20 different occasions and Peter and Jude each use it once. The phrase 'the faith' is what Paul refers to in Acts 20:27 as he addressed the 'elders' of the local churches of Ephesus, 'For I have not shunned to declare unto you all the counsel of God.'
The word 'divisions' in Romans 16:17 is from the Greek word dichostasia (dee-khos-tas-ee'-ah), which means disunion. Paul is referring to doctrinal dissension resulting in division or sedition. Therefore, the primary meaning of 'divisions' is the breaking of what was previously joined together. 'Divisions' is doctrinal disunity as contrasted with doctrinal unity."8
"The Greek word hairesis (hah'-ee-res-is) is often translated by the word sect rather than by the word heresy. There was 'the sect {hairesis} of the Sadducees' (Acts 5:17). There was 'the sect {hairesis} of the Pharisees' (Acts 15:5). On two occasions, true Christianity was called heresy by the Jews (Acts 24:5 and 14). Paul refers to the divisions within the church at Corinth as heresy (I Cor. 11:17-19). Paul referred to 'heresies' as one of the manifestations of the 'works of the flesh' in Galatians 5:19-21. Peter referred to the divisive teaching of the 'false teachers' as 'damnable heresies' in II Peter 2:1 that ultimately denies the Lordship of Jesus Christ. The point is that even though individuals who come under the pretense of unity, but with some new divisive theological position thereby creating a new faction and sect within Christianity, thereby this is the very essence of what defines the word heresy. Therefore, although Paul's use of the word 'divisions' in Romans 16:17 is not the Greek word hairesis, the outcome of these 'divisions' is heresy (new sects).
The second practical outcome failure addressed in the statement of Romans 16:17 is that they 'cause . . . offences contrary to the doctrine.' The word 'offenses' is translated from the Greek word skandalon (skan'-dal-on), from which we get our English word scandal. It is derived from a word meaning trip stick. The context of use gives us the meaning to refer to the outcome of false doctrine that would cause people to be tripped up or to stumble in their Christian walk. This certainly would apply to the false teaching of Conservative Evangelicalism that cooperation amongst various sects of Christianity should only be determined by some ambiguous definition of the Gospel."10
The words "good words and fair speeches" in Romans 16:18 do not sound as ominous as these words that come forth in the Greek text. We see how ominous these words are when we look at the outcomes of their intent. David Sutton brings this forth in his comments on this text:
"They deceive the hearts of the simple. These good words (xrestologia) have a pleasing quality. They seem full of virtue and reason. They are not brash or harsh, but gentle, offering better results that the 'old' way. This is the same tactic that Satan used with Eve. He questioned God, contradicted God, and gave a reasonable solution for why Eve should do what he wanted. Does it work? It does? The fair speeches (eulogia) come out as polished language, smooth and flowing, filled with good words and blessing. Many times, these people speak their messages with eloquence and style. They use tactics that tickle people's ears and capture their attention. They flatter, look humble, sound sincere, and talk spiritual. They know the Bible and often do good works. Yet something seems off. What they say does not line up with Scripture, yet they seem so believable. The spiritually mature see problems, but the simple do not. As a result, the simple are deceived in their hearts (their way of thinking)."11
There is always a common pattern in the process of developing leadership among people. The first step is to earn a hearing. The second step is developing a friendship. The third step is winning the heart. The fourth step is creating loyalty. However, once these four steps have been achieved, they can be used for good or evil. Those following these leaders must always be extremely cautious when leadership appears to be taking a new pathway contrary to God's Word.
"There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Psalm 14:12).
"Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein" (Jeremiah 6:16).
Dr. Lance T. Ketchum
Originally appeared: Disciple Maker Ministries
Reprinted by permission
Related Reading:
Platform Sharing & Identification by Dr. Clay Nuttall
Dr. Ernest Pickering: "A Mood of 'Broadmindedness'." The NEW "New" Evangelicalism
"Moods are difficult to define sometimes, but they nonetheless can be real and potent forces. Theirs was a mood of toleration, an acceptance of widely varying theological concepts - a mood of "broadmindedness." We fear such moods since we have seen, within our lifetime, their final outcome - a full-blown movement steeped in compromise. We believe we sense such a mood abroad today among those who, in all sincerity no doubt, think we should broaden our bases and reshape our image."
Editor's Commentary:
Because of the importance of this article to the discussion of new wave New Evangelicalism making inroads into once fundamental, separatist Baptist circles, through the efforts of Drs. Kevin Bauder, Dave Doran, Tim Jordan, Doug McLachlan, Sam Horn and Matt Olson you might consider forwarding a link to this article by Dr. Ketchum to a wide circle of friends and acquaintances.